Sermons on the Song of Hezekiah, Sermon 2
THE SECONDE ſermon.
☞My lyfe is withdrawen, it is chaunged as a ſhepeherds lodge. I hauehave cut of my dayes as a weauer, he hathe oppreſsed me with ſicknes. From mornyng vntill night thou ſhalt conſume me. I made rekenyng to go vntill morning, but he hath bruſed my bones as a Lion. Thou ſhalt deſtroy me from morning to night, and ſhalt make an ende of me. I chattered like a Crane, and ſwalow, & mourned like a Doue, my eyes wer lift vp on high, and they failed me. Trouble oppreſseth me, Lord refreſch me. What ſhall I ſay, it is he that hath ſpoken it, and it is he alſo who hath done it.
EZechias continuynge the matter whiche yeſterdaye was entreated of, ſayeth here that hys lyfe was chāged as a ſhepherdes lodge. By this ſimilitude he ſheweth that there is no reſte in the life of man, which he had proued in him ſelfe, for as much as he was as it were at reſt, & in one moment God toke him oute of this worlde. When we make a compariſon of our bodies with our houſes where we are lodged, it is likely that the bodye of man which is more than the houſe, ſhoulde hauehave ſome reſt: For what is ye houſe, but a place for the bodye to reſort vntounto? For they are builded for the vſe of men.Math. 6. He then whiche dwelleth in any buildynge, ought to be preferred to the houſe, as the bodye to the gowne, and other garmentes. But Ezechias ſaith here, that he dwelt in thys world as a ſhepeherd: who hath his litle cottage which he draweth and carieth hyther, and thether. He ſpeaketh after the cuſtome of that countrey, bycauſe men there kepe theyr foldes, and a ſhepeharde wyll cary hys lodgyng as eaſely as a man would cary any lyght thyng: he ſheweth them in ſumme, that his life was none other thing then a wanderyng, and that God chaunged him by and by. He ſpeaketh after the opinion whiche he had conceaued: for he was as it wer vponupon the brinke of the pit. And in dede it was neceſſarye, that he ſhould diſpoſe him ſelfe to die ſeyng God had ſent him ſuche a meſſage as is ſaide. To be ſhorte he ſpeaketh as if the thing wer already come. Now afterwarde he commeth to the cauſe of his ſicknes, and confeſſeth that he is culpable. He ſaieth that he him ſelfe had cut of his daies: euen as a weauer hauyng a pece of clothe vponupon his Loome ſhould cut it all of. I may not then (ſayeth Ezechias) accuſe any parſon: for this euyll oughte to be imputed to me onelyonly: for I hauehave prouoked the wrath of God, and hauehave depriued my ſelfe of hys bleſſyng, therfore muſte I nowe blame my ſelfe of all this.
Nowe thoughe he do ſpeake here but of one man alone, yet we hauehave thereby a good admonition of the ſhortneſſe of oure owne lyfe alſo. Trueth it is, that it is a thynge well ynoughe knowen vntounto vsus, and yet we do verye ſeldome thyncke of it. For althoughe we do confeſſe thys preſent lyfe to be nothyng els but a ſhadowe: yet are we ſo wrapped therein that no man thinketh vponupon any other thinge, but to make prouiſion for a hundreth yeres. And to be ſhort, it ſemeth that we ſhould neuer depart from this world, we are ſo occupied on things of the world. So much the more then ought we to call that to mynde which the ſcripture ſheweth vsus of the frailtie of our life, as ſ. Paule alſo ſaith that now we are lodged in a cabine:2. Corin. 5. the body of a mā is not a houſe worthy to be called a goodly dwellyng, or buyldyng: for in it is nothing but trāſitory, wherfore let vsus mourne wayting tyll we may be fully reſtored, and let vsus not be tyed ſo to this world but that alwaies we may be goyng forward. For the vnfaithful how ſo euer it be, they ſhall come to theyr ende: but by no meanes come they neare vntounto God, but rather they are ſettled in this worlde, and in the ſteade of goynge forewarde, they do drowne them ſelues more depelye in it. Let vsus then learne to goe forwarde, that is to ſaye, let vsus learne to be ſo dyſpoſed to folowe God when he calleth vsus, that death maye neuer come to vsus before his time.
Touchyng this that Ezechias ſaieth, that he was cauſe of his owne euil, let vsus alſo practiſe well this doctrine. So ofte, and when ſoeuer it ſhall pleaſe God to afflicte vsus, we ſe that we are gyuen to murmurynges: and although it be ſo that wee bee founde gyltye of oure faultes, yet ceaſe we not to vexe our ſelues, as yf God paſſed meaſure. So then, that we may confeſſe with a true humilitie that God doth puniſh vsus iuſtly in all thafflictions which he ſendeth vsus, let vsus ſaye after the maner of Ezechias: it is I that am cauſe of this euill.
It is true that by and by he attributeth that to God: but they both agre very wel, to wyt, that man be authour of al the miſeries yt he endureth, and that God neuertheles worketh as a Iudge. For when an euil doer ſhalbe puniſhed, he ought not to complaine of his Iudge: but rather for as muche as he ſeeth him ſelfe to hauehave offended the lawes he ſhould condempne him ſelfe, and alſo he ſhould know that God by thauctoritie of iuſtice brought him to that iuſt puniſhment, euē ſo muſt we do: that is to ſay, that fyrſte we acknowledge that if God do afflicte vsus, it is not bycauſe he taketh pleaſure in tourmēting vsus: but that he muſt rewarde vsus as we hauehave deſerued, thoughe yet he hath not altogether regarde to our offences: For what a thinge ſhoulde that be? we ſhoulde be an hūdred thouſand times ouerwhelmed if he wold vſe rigour towardes vsus: but accordynge to that, which he knoweth to be good for vsus, he chaſteneth vsus, although we hauehave our mouth alwayes cloſed, and that no murmuryng eſcape thereout.
And nowe to the reſt, whan we ſhall knowe that we hauehave prouoked his angre, let vsus vnderſtande that we may not go fourther than our ſelues, to ſay who is ye cauſe of this? but let vsus ſimplie accuſe our ſelues. Lo now in ſūme what we hauehave to learne of this matter. Now it foloweth, From the morninge to the nyghte, thou ſhalte bringe me to naught.
In which wordes Ezechias ſheweth howe horrible the diſpleaſure of God is, for he meaneth that god nede not deuiſe this policie, or that, whē he would be reuenged on mē: but if he ſpeake the worde, the thinge ſhall forthwith be done. To be ſhort he ſheweth here what the power of God is, on the one ſide, and what the frailtie of man is on the other ſide. And that is to pull out of vsus al the foliſh imaginations that we conceiue, in making our ſelues beleue that we may eſcape his handes. And weſe howe men drawe backe alwaies: and although God handle them ſtreighly, they think they may finde ſome way howe to flee from hym. To be ſhorte, we thruſt out time with oure ſholders (as the prouerbe is) and promiſe our ſelues, leyſure enoughe, and thoughe the corde be ſtraite, yet we conceiue ſtill ſome vaine hope. And what is ye cauſe therof? that we hauehave not reſpect to our frailtie: for there is no minut of tyme, when deth threateneth vsus not: And if we are now ſtanding vpright, at the turning of a hande, behold we are fallen. On the other ſide we are ignoraunt of the infinite power of God: For if he do but once laye his hande vponupon vsus, he nede not do it the ſeconde time, it ſhall ſuffice that he onelyonly blow on vsus, and loe, we ſhall be broughte to nothinge. It is not without a cauſe that Ezechias ſayeth here, that from morning tyll night, he ſhalbe brought to naught.
For we heare alſo that we are not ſuſtained, but in this that God geueth vsus ſtrength:Pſal. 104. but if he withdraw his ſpirite, it muſt nedes come to paſſe that we beyng troubled, muſt immediatly fayle. But if he ſhewe him ſelfe to be againſte vsus, and that he perſecuteth vsus, then muſt we be yet more ſtriken downe.
Folowynge then the admonition of Ezechias, let vsus after conſider howe feble we are, and let vsus acknowledge what we be of oure ſelues: To witte, that eueryevery minute God ſuſtaineth vsus: but that death neuertheles beſegeth vsus, and that it neede not make any great aſſaute to ouerthrow vsus: for one blaſt onelyonly were ynoughe. And loe ſtreight waies we ſhold be withered like graſſe:Eſay. 40. as we ſhall ſe in the fourtie Chapter of Eſay.
Moreouer let vsus acknowledge what the wrathe of God is when it is armed agaynſt vsus. For God is not lyke vntounto creatures, ſo that he ſhoulde nede to arme him ſelfe, and to make great preparatiō, for ſo ſone as he ſpeketh the word, we ſhall fourthwyth be deſtroied by his only word. Seynge it is ſo then, let vsus learne to walcke in carefulneſſe, commyttynge oure lyues into hys handes, and let vsus knowe that we are nothynge at all, but in ſo muche as we hauehave oure beynge in in him: And ſo muche reſt as it pleaſed hym to geue vsus, let vsus attribute it whollye to his grace, and ſo when he prolongeth our life: for we ſhould be as men without ſtrength, yf he would ſhewe but one onelyonly droppe of his power agaynſte vsus.
Note then what we hauehave to marke vponupon thys place, where he ſayeth:
From mornynge vntyll nyght.
Now he addeth that he chattered as a Crane or as a ſwallowe, and that he mourned like a Doue.
Wherin he meaneth that anguiſhe helde him in locked in ſuche ſorte, that he had not ſo muche as a word fre to expreſſe hys paſſyons. If a man crye and lament, and make hys complaintes, and declare hys euyll, it is then to be ſayde that he is ſore troubled: but when a man is ſo ſtriken down that he can not declare what he ayleth, when he ſtammereth ſo in him ſelfe, that he can not draw forth one onelyonly worde to declare howe vehement hys paſſyon is: when he nowe ſygheth, nowe bryngeth forth halfe a worde, and the reſt kepte in, as if one had his throte locked vp: thys is a greate extremitie. Ezechias then ſayeth that he was ſo. Now there is no doubt, but that he had hys reſpecte vntounto God cheifely: As if he ſhoulde ſaye, that menne perceaued well ynoughe the heauyneſſe that he was in: But whan that he woulde frame anye requeſt vntounto God, he was as it were dombe, & that on the one ſyde the ſickneſſe troubled hym, and yet he coulde not plainelye expreſſe what he ayled: ſo that he was in two extremities. Thone, yt he was in ſuch ſort locked vp within, yt with great payne could he fetch out any cōplaint. The other yt he was oppreſſed wt ſo vehement paſſyons, that he wyſte no wheare to begynne to make his Prayer. But thys maye be thoughte very ſtraunge, that Ezechias who before had in him ſelfe ſo greate ſtrength, ſhoulde now be ſo faint harted yea, as it were brought to naught: but that was becauſe he had a ſpirituall conflict, felynge his ſinnes, and knowynge that God was his iudge: for (as we touched yeſterday) this trouble ſurmounteth all the other. It is very likely that Ezechias had an extreme paine, wherwith he was throughly ſtrikē down: And alſo it may be coniectured that it was ſome burnyng peſtilence. Beholde then that his paine was great in it ſelfe: but that was nothing in cō pariſon of the conceiuing of Gods wrath, whē he behelde his ſinnes, and knewe God to be armed againſt him as his aduerſary, and that it was he that perſecuted him. This was it that in ſuche ſorte affraied him: And in dede, whan a man is brought to that point, all his courage and iolytie muſt of neceſſitie faile: for what is the conſtancie of a man to ſtande againſt the wrath of God? It muſt nedes be more then a frenſie and mad rage, when a man wyll thinke to do ſo. It is true that a man may be conſtant to indure afflictions when God ſhall ſende them: but how? ſo farre forth as he ſhall be ſtrengthened of God. Agayne if men trouble or moleſt one, he will cōſider that he hath to do wt creatures: if he ſuffer any trouble, well, he biteth on the bridle: but whē God ſummoneth vsus to appeare, and maketh vsus to fele that we are giltie before him, and that preſently we muſt render an accompt, that our ſinnes threaten vsus, and that in the meane time we perceiue eternal death to abide vsus: there (as I hauehave ſaide) can we not thinke that we hauehave any ſtrength to make oure partye good, except we were more then in a mad rage. Let vsus not then think ſtraunge if Ezechias be ſo ſtricken downe, for he hathe not to do wyth reſiſtyng ſorowe, neyther with withſtandyng iniuries done vntounto him on mens behalfe: neyther b…yng down his ſholders to endure any afflictiō, but he hath to fight agaynſt God. and howe could he perfourme that? than muſt he nedes be as a water that is powred out and ſpilt. See nowe what is the cauſe that he could frame no maner of complaint to expreſſe his griefe, and yet could he neuer kepe ſilence. Se alſo why Dauid ſayde that ſumtymes he helde his peace, and by and by after he ſet on crying and roring out,Pſal. 23. & yet felt no releaſe. We ſe that the paſſiōs of Dauid were like to theſe of the good king Ezechias: as in deede he alſo addeth that his ſynnes troubled hym, and that he was affrayed of the wrath of God, he kept not then any certain rule or meaſure, but ſumtyme he caſte out ſighes, he lyfte vp him ſelfe, and anone after he was ſo caſte downe that he could not recouer his breath, and yet ſtyll the payne continewed.Pſal. 39. And in an other place he ſaith yt he held his peace as if he had bene bridled, & had concluded in hym ſelf to vtter not one word more: no (ſaith he) I wyll be as a dome creature. I wyll not ſpeake, I wyll not brynge forthe one ſillable: yet notwithſtanding (ſaith he) I felt the griefe increaſe, and kindle more and more, euen as a fyre that is long kept very cloſe, if it be opened then the ſtrength encreaſeth & ſheweth greater force, and breaketh out in a flame, ſo Dauid proteſteth that in his anguiſhe, when he had determined to kepe ſilence and to ſay neuer a word, euen then was he deceaued, and ſhewed all that was hyden in his harte, although it were not by wordes well ordred and placed. And to be ſhort, they that knowe in deede what the wrathe of God is, wyll ſpeake and crye, and yet they know not on whiche ſide to begin: and again when they holde their peace they wote not why they doe it: but they ar alway in anguiſh. And we ſe a notable exāple of al theſe things in ye good king Ezechias.
It is trew that God doth not examine al mē a lyke with ſuche extremitie: for if he exerciſe vsus it ſhalbe according to our weaknes: he ſeeth that we ſhall not be able to endure ſuche tormoiles and aſſualtes. He ſpareth vsus thē: but whē it ſhall pleaſe him to proue vsus in ſuch ſorte as we reade here in the example of kyng Ezechias: We muſte then be armed with this doctrine. This it is then that we hauehave to beare away. Now to the reſt: let vsus lerne what is al the conſtantie of men. They may well ſhewe ſome token of valiantnes when God doth not ſhew forth his force againſt them, but ſo ſone as he ſhall call vsus to accompt, thē nedes muſt all that luſtines whiche we thynke that we hauehave within vsus, droupe and vaniſhe awaye. This is it that we muſt practiſe for our inſtruction to learne true humilitie, for we know that men do cōmonly reſt in theyr owne preſumption and truſt in them ſelues. And what is the cauſe of that? but for that eueryevery man hath an eye to his felow, and therefore think we our ſelues to be ſtrōgly fourniſhed. But we ought to lift vp our wit to God, for there ſhold we finde, that ſo ſone as he ſetteth vponupon vsus we become as nothynge. Let vsus then learne to knowe what it is to plonge our ſelues downe to the bottome in one minute, ſo ſone as God maketh vsus to fele his wrath: Let vsus alſo learne that vntil we be ſpoiled of all cōfidence in our ſelues, we can not be ſet in ye array of right humilitie. For ſo long as mē hauehave any opiniō of thēſelues, & think yt they cā do this or yt, it is certaine yt they robbe god of yt which belōgeth vntounto him, & ſo whē they lift vp thēſelues without ſtay to reſt vpō, it is to breake theyr own neckes. This it is thē yt we hauehave to hold in memory, that all the imagination of mē when they truſt in their own ſtrengthes is nothing but a dreame, bicauſe they loke not vpō God, & do not there ſtay themſelues, yt they mighte be ſpoiled of all vayne ouerwening of thē ſelues. Nowe when we heare ſpeake of ſuch a chattering, & that Ezechia cōfeſſeth yt he could not bring forth one word, but yt he ſtāmered, not wottyng what to ſay: let vsus knowe that whē our Lord ſhal preſſe vsus in ſuch ſort that we ar not able to frame one requeſt, or to hauehave one formall prayer, the gate yet ſhall not be locked againſt vsus, but yt we maye hauehave acceſſe vntounto him: Which I ſpeak bicauſe this tentation is very dā gerous. It is true that if we perceiue not in oure ſelues a zele to pray vntounto God, & alſo a diſpoſition to way depely the promiſes whiche he geueth vsus, to take boldnes to approche vntounto him, yt ought to diſpleaſe vsus, & we oughte to thinke yt we are farre frō him on our behalfe: but yet we muſt ouercome this tentatiō. Thē when a man ſhall fele himſelf in ſuche troble yt he can not bring forth one worde to pray to God, that he ſhalbe there throwē down & that he ſhal not know at what end to begin, yet muſt he pray how ſo euer it be, & in what ſort: at ye leaſt, let vsus chatter, yt is to ſay, let vsus caſt forth grones▪ & ſighes▪ which may ſhew̄ ſome exceſſiue paſſiō, as if we wer euē there vpō ye rack, & God heareth euē thoſe groninges: as alſo we ſe yt ſ. Paule ſaith, yt the holy goſt moueth vsus to vnſpekable grones, ſuch as can not be expreſſed.Roma. 8. Therefore if one would make an arte of Rethorick of ye praiers of ye faithful, it is a great abuſe: for our lord hūbleth vsus to this end, yt we ſhold not imagine to obteine any thing at his hāds by any fair tale: he had rather yt we were ſo confuſed, yt we had not only one word a right in oure praiers, but that nowe we ſhoulde caſt out puffynges, and blowinges, and anon that we ſhould abide ſtyll with ſilence: alas my God, alas what ſhal I do? and when we ſhall mourne ſo, that we ſhould be ſo wrapped in, and tangled, that there ſhould neither be begynnynge nor ending. Thē when we ſhalbe brought to that point, our lord knoweth this kind of lāguage, although we vnderſtande it not, and although our perplexities hinder vsus, that we can not bringe forthe one perfect ſentence, ſo that men alſo vnderſtande not what we would ſay: yet God (as we hauehave ſaid before) wyll heare vsus well ynoughe. Se then what we hauehave to learne at this time: that if troubles oppreſſe vsus, ſo that Sathan by meanes therof go about to exclud vsus that we ſhold not pray to God, but yt we ſhould be as it were afraied of hym, yet let vsus not ceaſe to preſēt vntounto god theſe gronings, although they be cōfuſe. Now Ezech. after ſaith: That he made rekening vntill euening, & that God brake all his bones, as yf he were in the throte, and betwene the clawes of a Lyon. In ſaying that he made reckening vntil night, he meaneth that he caſt his accōpt, well then I will ſe what will happen betwene this and nyght: but (ſaith he) the euill encreaſed: for I knew not yet ſufficiently the terrible & dredfull mighte of God, when he ſetteth him ſelfe agaynſt a pore creature. Now then we hauehave yet to lerne, that by the word of God, we hauehave bene taughte what is his force, and that we hauehave alſo fealte it by experience, althoughe we conceaue thereof but a portion onelyonly. For God ſhall exalt him ſelfe in ſuche ſorte, as we ſhall perceiue that all that we thoughte of hym before was but a ſmal ſhadow. So thē let vsus lerne to cōſider what is ye power of God, & therunto to applie al our wit & ſtudies, & to be deſirouſly minded to walke in his feare, & to dread his maieſtye, knowing yt he doth let vsus fele but a ſmal taſt of his ſtrength. For if he would lay hard to our charge, we ſhould finde yt whiche we before thought was as a farre of, & as it were in a dreame. This was it that the good kyng Ezechias ment to expreſſe, that we ſhould learne by his exāple not to recken without our hoſte, but yt we ſhould know ye marueilous are the iudgementes of God, & the corrections which he ſendeth to puniſh the ſins of men, and yt then we ſhould thinke that we hauehave not yet cōprehēded all, for our capacitie is to ſclēder. But that we are guided vntounto it a farre of, yt is to ſaye, that if ſo be, yt when God doth chaſtiſe and correct vsus, we be forthwith taken with feare, & thoughe we be dull witted, yet he maketh vsus to fele what and how mighty is his maieſtie, we may imagine that it is a hundred thouſand times more thā our ſpirites can conceaue, and that therby we may be alway ſo muche the more ſtyrred vp to feare him.
Now as to the ſimilitud of the Lyon, it ſemeth that Ezechias doth here a wrong to God, for this is not to ſpeake of him with ſuche reuerence as he deſerueth to compare hym to a cruell beaſt, yt deuoureth, bruſeth, deſtroieth, teareth & breaketh al.Eſay. 103. And we know yt the ſcripture preacheth vntounto vsus of God, cleane cōtrary thereunto, yt is to ſay, that he is kind, pitiful, pacient, ful of mercy, ful of equitie & mildnes: briefly that he beareth ſuch louelove to men, yt he deſireth nothing but to handle thē deintely as his owne children. Seyng thē it is ſo that God declareth himſelf to be ſuche a one, it ſemeth that Ezechias ſpeaketh blaſphemy in comparing him to a lion: But the good kinge meant not here to proteſt againſt God: but onelyonly he hath declared his paſſions, & he did it not to preache hys own praiſes, as we hauehave already ſene, but he had rather to receaue this ſhame, euē to ye ende of the world, yt men might know what his frailtie was, & that we ſhould hauehave ſuch inſtruction thereby as might profit vsus. And thus Ezechias hath not ſpared himſelf, but hath ſet him ſelf out vntounto vsus for an exāple yt we might ſe how he was takē with feare & therby learne our ſelues to feare God, & alſo to arme vsus wt his promiſes whē we ſhal come in ſuch troubles, to thend yt we may cōtinew to cal vponupon him: & though we faile in al this, & become altogether cōfuſed, yet let vsus ſtill hold this point to offer our ſelues to god, to ſēd forth vntounto him our ſighes & groninges. And this is it yt we hauehave hereby to learne. Now is it not wtout cauſe yt Ezechias cō pareth God to a liō, for (as we hauehave ſene before) al the peines yt we ſhal fele in our bodies, & al ye greues yt we may cōceiue are nothing in cōpariſon of this cōceuing of the wrath of god, & this is ye cauſe yt we ſay yt the ſpirituall battailes are much more hard thā al other tētations yt we can hauehave. We cal ſpiritual battails, whē god cōpelleth vsus to caſt an eye vntounto our ſinnes, & on the other ſid ſo awaketh vsus yt he maketh vsus hauehave in mynd what his wrath is, & to cōceue yt he is our iudg, & yt we be ſūmoned to appere before him, to render accōpte. This is a battel which we cal ſpiritual, which is much more heauy, & much more terrible thē all the ſorrowes, anguiſhes, feares, tormēts, doubts & perplexities yt we may hauehave as in the world. Nowe when we ſhalbe come thus farre, we may not maruel if god be vntounto vsus as a liō, as to yt we fele of him, for thys word is not here ſpoken as touchinge the nature of God. And when he hath thus turmented the king Ezechias, it is not for yt he hath forgottē his goodnes & mercy, which on thotherſid he ſheweth vntounto him. But it was nedefull yt Ezechias ſhould firſt know himſelf to be in the hāds of God, as betwene the pawes, & in the throte of a liō, & ſo muſt it be that we come to the ſame point as I hauehave already ſaide, for otherwiſe God can not winne vsus. There is ſuche an arrogancye in vsus yt we alwaye think our ſelues to be ſtrong & mightie, & that we can neuer be beaten down but with a great thonder and lightening. And foraſmuch as we can not magnifie the power of God as it ought to be, we talk of it, & we think ſomwhat of it, but we do not geue vntounto it an infinite greatnes ſo as we be rauiſhed when we think of it, & ſo as it occupie all our ſenſes in ſuch ſort as it ought. It behoueth therfore yt our lord do (as a man wold ſay) trāſfigure him ſelf, yt is to ſay, make himſelf terrible more thā all ye lions in the world, & that he declare himſelfe vntounto vsus wt ſuch a power yt we be vtterly afraid wt all, euē as if we eſpied a hūdred deathes. For the wrath of god is not only to make vsus die: but we ſe the gulfes of hell opē whē god ſheweth himſelf as our iudge. It is therfore no maruel if we be thē ſo aſtoniſhed, as if a liō ſhoulde teare vsus in peces betwene his pawes, & break our bones wt histeth, & if we cōceiue ſuch horror whē god is againſt vsus: frō hēce thē procede al theſe cōplaints yt we ſee in the Pſalmes. They yt ar not exerciſed in theſe batails & perplexities, think yt Dauid meant to make his trouble greater thā it was, or they thinke it likely that he was very delycate? but when we come to the profe, we fele yt there is not one word to much for the ſtormes that the faythfull fele when God ſearcheth them earneſtly and to the quicke, ſurmount al that may be expreſſed with mouth. Let vsus not thinke then that this ſimilitude that is here put forth by the kyng Ezechias is ſuperfluous, for we ſhall finde the maieſtie of God a great deale more dreadefull then all the woordes here conteined can expreſſe, when it ſhall pleaſe hym to call vsus to accompt, and make vsus fele that he is a iudge: for if the mountayns tremble before him and melt away, howe may we that are nothynge ſtande before hym? So then let vsus note wel whē ſomtime god taketh frū vsus ye taſt of his goodnes, & we ſhall thynk our ſelues to be cut of from his kyngdome, and perceyue nothing but our ſinnes whiche are as great heapes of wood to kindle the fire of his wrath, and when we cōſider only that foraſmuche as he is aimyghty, it muſt nedes bee that he ſtryke vsus with lyghtning & ouerwhelme vsus. When we fele theſe thynges we muſt nedes be altogether oppreſſed vntyll he releue vsus. And in dede in one minute of tyme we ſhall be plunged euen to the depth of hell, were it not that he helde vsus faſt by the hand, and that we were after a ſecrete maner ſtayed by hym, although we ſee not howe. Loe this is a doctrine whiche ought to ſerue vsus on the one ſide to humble vsus that we may forget all the ſtrengthe whiche men thynke to hauehave in them ſelues, and reſte our ſelues vponupon the maieſtie of God, and that we bee altogether throwen downe vnderunder that maieſtie, and yet neuertheleſſe that we may knowe the ende and neceſſitie that we hauehave of hym to vpholde vsus, euen after an incomprehenſible maner. And when we ſhall thinke that he hath altogether forſaken and forgotten vsus, let vsus be aſſured that yet he wyll holde vsus by the hande, we ſhall not perceiue it, but yet he wyll doe it, and we can neuer get out of ſuche a maze vnleſſe by his infinite mercye he drawe vsus out: as it is certaine that Ezechias had neuer bene releued, if God by his holy ſpirit had not ſuſteined hym within, and enlyghtened hym whyle he was in theſe great troubles. Now after he hath ſo ſayde, he added. Lorde, the payne vexeth me ſore, comfort thou me. But what ſhall I ſay? It is he that hath done it euē as he hath ſayde it. Here Ezechias confeſſeth in ſumme that (as touching him ſelf) he is vanquiſhed, and that there is no remedy without God helpe, and ſet hym ſelfe as pledge. The word that he vſeth ſignifieth ſome time to anſwer for, which mē terme to be ſuretie, it may then be thus expreſſed. Lord be thou my ſuretie in this extremitie, for I can no more. Thou ſeeſt that there is no more power in me, then muſt thou aunſwere as ſuertie for me in my place. And this worde alſo is often among the complaintes of Iob. But it ſignifieth alſo to refreſhe, and all come to one point, to wit, as we hauehave touched before, that Ezechias knew that he had no ſtrength and that he muſte nedes periſhe as touching him ſelfe: as if a man ſhould declare that he hath nothing to ſatiſfie his creditour that which he oweth, he commeth then to God for refuge. Nowe hauehave we here yet an other good admonition whiche is that we can not call vponupon god as we ought except we be led to this reaſō to make our ſelues as nothing. For while mē kepe I wote not what remnant, it is ſure that they ſhal neuer cal vponupon God but by halfes. We muſt then be ſo brought in ſubiection that being altogether ſtripped naked of our ſelues, our folly may conſtrayne vsus to ſeke in God that whiche wanteth in our ſelues. Loe this is one thing to be noted: Yet in the meane time we are aduertiſed not to be diſcouraged when God ſhal ſo hauehave ſpoyled vsus that we ſhalbe voide of all ſtrength. For we may yet moue our matter vntounto hym folowynge the ſteppes of Ezechias. Lord I can no more, ſo I beſeche thee that thou wylt eaſe me. Loe this it is that we hauehave to learne of this place. But it is true that we are not alway preſſed as Ezechias was, but howe ſoeuer it be, though the conſtraint be not ſo violent, yet ought we to be ſpoyled and voide of all falſe perſwaſion of our owne ſtrength that God may be glorified as he is worthy. And in the meane tyme as I hauehave ſayde, let vsus followe with our prayers and requeſtes vntounto God, though we be ſo vanquyſhed that we hauehave not one whit of ſtrengthe in vsus, let vsus neuertheles hauehave our recourſe to our God, & he ſhall geue vsus that whiche we want, for aſmuche as in hym lieth all the fulneſſe of good thynges.
Nowe he further addeth, and what ſhall I ſaye? for he that hath ſpoken hath alſo done it. Here ſome thynke that Ezechias woulde nowe reioyſe felyng the delyueraunce whiche God had ſent hym that he breaketh all his complayntes whiche he vſed, and that now he hath his mouth open to confeſſe the goodneſſe of God. But the naturall meanyng of the text beareth it not. Rather Ezechias breaketh his matter to ſhewe the anguiſhe whiche ſuffered hym not to continue as he would gladly hauehave done. And we ſee manye ſuche examples in all the Pſalmes where there is ſome declaration of the chaſtiſementes whiche God ſent eyther to Dauid or to his other ſeruauntes. Then when God hath ſo ſharply afflicted his people, ther hauehave bene ſuch like requeſtes as nowe and then the faythefull enterlace alwayes, I wote not howe, as if they were vtterly caſt awaye. So doth Ezechias now.Pſal. 39. And there is an example verye lyke in the nyne and thirtye Pſalme, whiche we hauehave already alledged. For there Dauid alſo acknowlegeth that he had to do with God. It was then muche to knowe that men perſecuted hym, but when he ſawe the hand of God to be againſt hym, I maye not (ſayd he) come to plede here, nor to purſue actions, there is nothyng better for me than vtterly to kepe ſilēce and take the condemnaciō vponupon me. And in Iob we ſee many ſuche lyke complayntes. Nowe let vsus come to the meaning of Ezechias. What ſhal I ſay? it is he whiche hath ſayd and he alſo hath done it. He lamented not as they whiche founde no hope, for ſuche people wyll crye alas, but all their ſighes vaniſhe awaye on the ayre. Contrariwyſe Ezechias ſheweth vsus here that if we wyll hauehave God to heare vsus, we muſt open all our paſſions and ſorowes before hym, that we may be vnburthened, as it is ſaid in the Pſalme. Ezechias hetherto hath folowed this order, yt is that he hath opened al his perplexities and cares whiche he endured as if he layde them abrode rounde about God. But now he reproueth hym ſelfe. Alas ſayeth he: what ſhold I doe? for it is God hymſelfe whiche hath ſayde it and done it. He hath ſent me this meſſage by his Prophet, that there was no hope of life, it is then in vaine that I pray vntounto hym. What ſhall I auayle thē in all my prayers?, what ſhal I do? And I wote not whether he wil hauehave pitie on me. We ſe now howe Ezechias outraged againſt him ſelfe. It is true that ſuche diſputacion proceded of infidelitie, but it is neceſſary that there ſhould be in fidelitie in vsus to the ende that our fayth might the better be proued. Yet this is not ment to ſpeake properly that we ſhoulde be infideles, when we are ſo toſſed with vnquietnes, but that we hauehave a feble faith & that our Lorde exerciſe vsus in ſuche maner that we in the meane tyme maye knowe what we are, and that without him we ſhould be a hūdred thouſand times vāquiſhed eueryevery houre. Lo in effect what Ezechias ment to declare here. What ſhall I ſay? For I fele not that the prayer and entreating whiche I can make, doth profit me, and why? God afflicteth me and I fele no maner of eaſe. I am afrayd to preſent my ſelfe before him. Yet neuertheles I truſte that my requeſt ſhall not be reiected of hym, although that I knowe for a truthe that when he ſpeaketh by the mouthe of his Prophet, he hathe forthwith ſtretched out his hande, and I fele by profe that thys meſſage is not as a threateninge of lyttle chyldren, but that God hath publiſhed and proclaymed warre againſt me, whiche he hath done as it were with fyre and bloud, and it appeareth that there is no more remedy.
Nowe hauehave we here a good place to ſhewe vsus that we ought to deſpiſe Sathan and al vnfaithfulnes, when we hauehave to doe with prayinge to God, ſo that when we ſhall hauehave a hūdreth thouſand diſputacions, yet we ſhall not let to cōclude, ſo it is that I ſhall ouercome all maner of lettes in the ſtrengthe of my God, and I will ſeke him although he repulſe me, & though it appeare that he hath an hundred armies to thruſte me far frō hym, yet wyll I come vntounto hym. Thus hauehave I tolde you howe we ought to be armed when we are to praye vntounto God. For as we hauehave nede in all extremities to runne vntounto our God, ſo muſt we knowe that Sathan applieth all his power to ſtoppe vsus that we hauehave no acceſſe vntounto God. And there is none of the faythfull whiche doeth not fele this more than he would deſire. But in the meane tyme let vsus lerne to know the ſicknes, that in nede we may take ſuch remedy as is here geuen vsus of God. When then the deuill ſhall ſet before vsus: What ſhouldeſt thou doe to praye to God? And what thinkeſt thou that in ſo greate wretchedneſſe as thou feleſt in thy ſelfe, he wyll ayde thee? And what thinkeſt thou myſerable creature? to whome prepareſt thou to go? Is it not God himſelfe that doth perſecute thee? But let vsus paſſe forwarde, this notwithſtanding, and force our ſelues to breake through al ſtayes treadyng vnderunder foote ſuche wandryng diſcourſes.
Moreouer it chaunceth that being yet in ſome reſt if we lift vp our wit to God, by and by this commeth in our fantaſie. Alas what are we? ſhal we dare to approche vntounto God? Howe ofte hauehave we offended him? And hereupon we ſometyme conclude to holde vsus there ſtill. But yet ſuch diſputacions are very ill, and they are euen ſo many blaſphemies, if God would lay thē to our charge, as when we make queſtiō or doubte whether we be hearde or no, certayne it is that this is a deadly offence, and if God dyd not vpholde vsus in our febleneſſe, we coulde not but bee drowned. But howeſoeuer it be, after we hauehave bene condempned, after we hauehave felte that our ſpirite is wrapped in many diſpayres, and that we are in a maze: Yet for all that let vsus take good courage, and after we hauehave ſayde, alas what ſhall I doe? let vsus breake that ſtroke and ſaye: I muſte yet pray and ſeke for my God. And why? for he hath ſayde that he wyll heare them that ſeeke vntounto hym, euen from the depeſt bottomes. Now then loe, this is the fit tyme when I muſt goe to him. This it is that we hauehave to learne of this doctrine of Ezechias, when we ſee theſe broken vnprofit tales, and that he hath chattred, and we ſee hys paſſions ſo exceſſiue that they torment hym. Let vsus knowe that it was Gods pleaſure to ſhewe here a mirrour wherein we myght beholde our owne febleneſſe and the temtations whereunto we are ſubiect, that we ſhold fight againſt them, and ſtyll to followe on tyll we fele the relefe that he doth promyſe vsus, euen as we ſhall fele in dede, ſo that we hauehave a true continuaunce and faile not by our owne ſlackneſſe and ſlouthfulneſſe in the mydwaye.
Nowe let vsus throwe oure ſelues downe before the maieſtie of our good God, acknoweledging our faultes, praying hym, that more and more he wyll make vsus to fele them, vntyll ſuche tyme as we be vtterly ſpoyled. And though he hauehave alway muche to reproue in vsus: Yet let vsus neuer ceſſe to hope in his mercy, and that he wyll make vsus ſo to taſte the ſame in the name of oure Lorde Ieſus Chriſte, that it may geue vsus a true patience in all our afflictions, and that we maye be ſo holden in his obedience that we deſire nothyng but to offre our ſelues vntounto hym and by hym to bee throughly ſanctified. And that not only he graunt this grace vntounto vsus, but alſo to all peoples and nations.